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making it the subject of the second explanation, through the application of meaning and method, it is said, "both greedy-natured" and so on. There, because craving is an opponent to concentration, both the dull and keen greedy-natured individuals, having obtained the support of insight preceded by tranquility, proceed to the path-wisdom for the fading of lust, for the attainment of the fruit of liberation of mind for the trainee. The going forth occurs with right concentration accompanied by right view, not by right concentration alone. Therefore, both the dull and keen speculative-natured individuals, by tranquility preceded by insight, proceed to the path-wisdom for the fading of ignorance, for the attainment of the fruit of liberation by wisdom for the non-trainee. Thus, it is said that all four types of individuals are of two kinds. For the fading of lust: that which delights is lust, that by which it fades is fading, the fading of lust is the fading of lust, for that fading of lust. Mind, by its division into consciousness, is also called concentration, just as in "cultivate mind and wisdom." Liberation is that which is freed from the opponent by way of subsidence. Liberation by mind is liberation by consciousness, by mind, by concentration, or mind itself is liberation, liberation of mind, the concentration of the Anāgāmi fruit. For the Anāgāmi person, by perfecting concentration, proceeds to liberation of mind. For the fading of ignorance: ignorance is that which finds what should not be found, such as bad bodily conduct, or by the etymological method, ignorance is that which does not find what should be found, such as good bodily conduct. That by which it fades is fading, the fading of ignorance is the fading of ignorance, for that fading of ignorance. Knows by means of aspects is pa knowledge, is liberated, thus liberation; is liberated by knowledge, thus knowledge-liberation; or knowledge itself is liberation, thus knowledge-liberation; the knowledge of the fruit of arahantship, by that knowledge-liberation. Because it is to be said, "Among these, which individuals are to be removed by which method?" it was said, "There, those who are foremost in tranquility," and so on. There, "there" means among those individuals divided by "both of those with craving-natures," and so on. Those individuals, both of those with craving-natures, dull and restless, who proceed by tranquility... and so on... and are led to liberation, those individuals, both of those with craving-natures, dull and restless, are to be removed, to be led, to be guided by the method of the "Nandiyāvaṭṭa." Those individuals, both of those with wrong-view-natures, dull and restless, who proceed by insight... and so on... and are led to liberation by tranquility, those individuals, both of those with wrong-view-natures, dull and restless, are to be removed, to be led, to be guided by the method of the "Lion's Play"—this is the meaning. 7. By "There are four paths," and so on, the individual, divided by the path of suffering, and by the division of craving-nature, dullness, and so on, has been explained by the method of exposition, and we have understood it. Since it is to be asked, "After this division, in what doctrine to be expounded does this method of exposition occur in some way?" he says, "Where does this method occur?" and so on. The three kinds of knowledge—that which is born of investigation, that which is born of hearing, and so on— which are divided in the doctrine to be expounded, which the Teacher teaches to one endowed with the ninth moment, and by these kinds of knowledge, the three kinds of individuals— the 'instantly understanding,' and so on—are divided. Thus, it should be understood that this method of exposition occurs in the doctrine to be taught by the Teacher in this divided manner. There, "this method" means this method of exposition. The division of individuals to be trained is shown by the division of paths. "Where does it occur?" means in what doctrine to be expounded does it occur as an explanation? "Whose?" means that individual to be trained who is free from the eight inopportune moments, such as being born in a borderland, and who is endowed with accomplishments such as hearing and retaining. "Teacher" means one who rules and instructs the world with its deities. "Doctrine" means the taught, to be expounded. explains the Dhamma. This means he speaks in brief and in detail. Another one is a disciple of the Blessed One, a disciple capable of teaching the Dhamma thus. Worthy of respect means endowed with special qualities like virtue, learning, and generosity, worthy of reverence, honored, whose words are to be believed. Fellow spiritual practitioner means one who practices the Brahma-life, the Teacher’s Dispensation, equally or together. Gains faith: "The Teacher who teaches the Dhamma is a Perfectly Self-Enlightened Buddha." Thus, in the Teacher. "This Dhamma is well-proclaimed, meaningful, well-phrased, perfectly complete, perfectly pure, bringing benefit, bringing welfare, bringing happiness, producing jhānas, paths, and fruits, and it should be believed by us." Thus, in the Dhamma taught. He gains unshakeable faith, he repeatedly generates faith within his own mind. Similarly, "The disciple who teaches the Dhamma, that disciple is truly capable of teaching the Dhamma in brief or in detail, worthy of respect, a fellow spiritual practitioner, honored, whose words are to be believed." Thus, in the teaching disciple. "The Dhamma taught by such a disciple, that Dhamma is meaningful, well-phrased, perfectly complete, perfectly pure, bringing benefit, bringing welfare, bringing happiness, producing jhānas, paths, and fruits, and it should be believed by us." Thus, in the Dhamma taught by the disciple. He repeatedly generates faith within his own mind. This is the meaning. Therein, for the one to be trained, who has faith in the Dhamma taught by the Teacher and in the Dhamma taught by the disciple, the investigation that occurs, the encouragement for the one investigating, the weighing for the one encouraging, the close examination for the one weighing, this wisdom, beginning with investigation, is called wisdom born of hearing, because it proceeds according to faith. Therein, investigation is vīmaṃsanaṃ, investigation of the Pāli text and the meaning of the Pāli text. Or, vīmaṃsā means one who investigates, wisdom that examines one word with another word, one meaning with another meaning. Just as here, so too in encouragement and so on, the meanings of action and agent should be understood. And encouragement is uss Indeed, it is wisdom, not effort, that is the support, the means to grasp and practice the Dhamma. And here, that which arises merely from hearing, and ceases without reaching the stage of investigation, that is not wisdom born of hearing. And that which, having heard, is investigated, but ceases without reaching the stage of exertion, and that which, having heard, is investigated, and exerted, but ceases without reaching the stage of weighing, and that which, having heard, is investigated, and exerted, and weighed, but ceases without reaching the stage of close examination, that too should be understood as not wisdom born of hearing. But that which, for one who hears and believes, becomes investigation; for one who investigates, becomes exertion; for one who exerts, becomes weighing; for one who weighs, becomes close examination; this is called wisdom born of hearing. Wisdom born of hearing has been explained by the teacher, and understood by us. To explain wisdom born of thinking, after the explanation of wisdom born of hearing, he says, "What is wisdom born of thinking?" and so on, "thus by reliance on what is heard." Here, "what is heard" means the Dhamma of the scriptures, which is heard, or the act of hearing the Dhamma of the scriptures; both are "what is heard." "By reliance" means by dependence. And this "by reliance on what is heard" is an instrumental case indicating a characteristic. Here, the wisdom that is an investigation into the nature of various phenomena, such as "this abstention from killing is morality in the sense of establishing," "this one-pointedness is concentration in the sense of collecting," "these material elements are form in the sense of being oppressed," "these contacts and so on are name in the sense of bending," "these five phenomena, form and so on, are aggregates in the sense of being a heap," is called "investigation." The wisdom that, having inquired into the meaning of such phrases as "morality is that wherein one is established," regarding these very morality, concentration, and so on, grasps them as if weighing their specific characteristics, functions, manifestations, and proximate causes, is called "weighing." The wisdom that, without abandoning the specific characteristics of these very phenomena, morality, concentration, and so on, closely examines them by reflecting on their impermanence, suffering, and so on, their bending, oppression, and so on, their conditioned nature with causes, and so on, is called "close examination." This is to be understood as a special investigation. Wisdom born of learning, arising from the practice of remembering what has been heard, is like an exertion that has arisen, not wisdom born of thinking, because it does not arise from the practice of remembering what has been thought. Therefore, it is not called "exertion." Wisdom born of learning and wisdom born of thinking have been distinguished by the teacher, and understood by us. As it is to be asked, "What is wisdom born of meditation?" After showing these two causal wisdoms, wisdom born of learning and wisdom born of thinking, he then distinguishes wisdom born of meditation, which is the result, saying, "By these two," and so on. Here, "by these two wisdoms" means by wisdom born of learning and wisdom born of thinking, which are the causes.